Raised by a Christian mother and a pagan father, Augustine converted to Christianity in his 30s. Before his conversion, Augustine studied law and taught rhetoric. After converting, he wrote Confessions and On Christine Doctrine. He served as Bishop of Hippo until a few years before his death.
Aristotle is a Doctor of the Church which means he is of particular importance for his contribution to Catholic theology and doctrine. Since he could not read Greek, he had to rely on Latin translations of classical Greek works, but he was familiar with both Plato and Aristotle. He viewed Platonic philosophy as that closest to the truth of Christianity (likely for Plato’s view on transcendental education).
Augustine’s rhetorical theory is Platonic – he argues that the preacher corrects the errors of the mind through good preaching which resembles Plato’s idea of “true rhetoric.”
Augustine follows Cicero and Isocrates in asserting that rhetoric should only be used when in the interest of the people. He also follows Cicero in stating the three offices of rhetoric are pleasing, teaching, and persuading to action. Augustine places more emphasis on teaching than the other offices and this is likely because he is addressing preachers who will be teaching their congregation.
Definition of Rhetoric:
Eloquence can be achieved without rhetorical training and needs little focus in studies since the true preacher will need to devote more time to the acquisition of knowledge than to the ornamentation of the sermons
Historical Context
Late antiquity 100AD and 350AD – Second Sophistic
Rhetoric was pretty much restricted to display. The imperial government ruled and the senate was a joke. There was no longer anything to decide, so there was no deliberative rhetoric.
Legal cases are argued by legal research, not by arguing cases, so forensic rhetoric is gone
Only epideictic remains – praise and blame; praise the Emperor and blame his enemies. Rise of word play and ornament (things that give rhetoric a bad name). Every city has an official orator whose job it is to give speeches ad be greeted by applause. Success is determined by applause – more applause =better teacher/school/orator.
Medieval proverb “he lies he who has said he’s read all of Augustine’s works”
Secondary rhetoric. Augustine’s “On Teaching Catechism to the Rude” is a masterpiece of how to teach, but not studied much
JDS - Early Christian misogyny and anti-Semitism visible – Augustine was writing after hundreds of years of persecution. A martyr was someone who refused to offer sacrifice to Roman Emperor. Men were sacrificed to Emperor once a year (man’s life on the line once a year), women once in a lifetime, usually at marriage. This is why there are so many little girl saints. They refused to marry so they do not burn incense to the Emperor, so they are sacrificed. Early Christian anti-Semitism because Jews were only group not required to burn incense to Romans (the Romans had given up because the Jews were willing to die). Early Christians were worshipping the Jewish god, so they thought they should have the same exemption, but because Christians were converting gentiles, Jews did not accept Christians as Jewish – willing to give them to the lions.
Strongest case that Augustine has for conversion was ethos – that Christians had better character. Bishops began to fill roles as arbitrators because they were trustworthy and not self-seeking, replacing the Stoics – so Christian Bishops became the go-to guys for arbitrating legal cases – a reputation for honesty and charity.
Augustine’s central problem – how to teach sacred texts to people who can’t read them – religion of the book with non-literate society (unlike Judaism with high rate of literacy) –oral interpretation of books of the bible highly valued. He had to explain to people who didn’t read, so he went back to Cicero and transferred the model of oral extemporaneous speaking to the pulpit. When he did this, oral performance had been long gone, Augustine revived it and put it inside the church.
• Augustine’s conversion to Christianity is connected to gaining literacy – he developed a different sense of self – a sense of interiority. • Augustine delivered long sermons extempore – they were recorded/dictated, not written. • Absolutely vital that you pray before you preach. Prayer – a practical way to “get the engine started” – warming up for sermon – give self over to memory, prayer as a form of memory beads – a version of oral performance, Holy Spirit is the equivalent of the Pagan Muse / method • Augustine weaves scriptural quotations – he reads scripture and prays to create the connections. He brings lines into new contexts and recombines them. This is what he thinks the holy spirit does. Prayer = looking for connections. • Interiority is what counts. • Augustine adapts the emotional state proper for addressing God (see JDS article on Augustine) • Prayer is not what you say; it’s how you feel. • Cicero says style has to do with subject, but when subject is the bible, nothing is minor. So, he has to have another way to use style. He is a psychologist. He looks at style and combines it with purpose – you can combine high, mid, and low styles for purpose. For Aristotle and Cicero, this is heresy. • Augustine reduces the 5 canons to 2 –means of discovering thought and the means of expressing it. • Inspiration, prayer, only works if you’ve been studying scripture. Prayer is a way of understanding – recitation, memorization, dramatic interpretation – take a passage, repeat it, alter emphasis, create resonances, different connotations come to mind – this is rumination. Takes for granted that reader is reading aloud (membra and cesa) • Augustine’s dilemma – no one had written and spoken about books, except for the Aeneid (sacred book of Rome) –explaining meaning was something new. Here comes Jesus and a bunch of people that believe in a book full of meaning about the life of God – what to do? • Gospels are a pastiche of narrative filled with sayings that aim at explaining the groundings of people of a certain faith – not one genre – no literary antecedent. • Dialectic to rhetoric=hermeneutic to homiletics for Christian thinkers (George Kennedy) • Classical learning was seen as dangerous, but Augustine recognized it as an invaluable resource for Christianity, attempted to reconcile the two. • Had been thoroughly trained in classical rhetoric before his conversion • In On Christian Doctrine (in role of bishop) instructs Christian pastors not only in biblical hermeneutics but also in homiletics that make a significant use of classical rhetoric. • Legitimated the study of classical rhetoric BUT made compendiums which did not allow most to see the entire “dangerous” texts. • Says wisdom is more important than eloquence (God will take care of that) • Truth is God—therefore rhetoric no longer necessary for discovering truth, but not dispensable—necessary for carrying truth. • Not preaching for conversion but for application • Book I. says bible can be misconstrued, must keep in mind author’s intent (power of rhet), Book II “Sign” causes us to think of something else” metaphor. • Commends study of dialectical logic—the science of disputation as long as “sophisms” are avoided. • It’s gods plan that men are persuadable—use it for God • God’s truth belongs to God, not the speaker—so quoting others without citation is fine.
On Christian Doctrine, or De Doctrina Christiana
Reprinted and circulated more than any other of Augustine’s work. As soon as printing press was invented, it was immediately circulated • Augustine is practical – “if there is a problem in interpretation, the interpretation that builds up charity is the proper one” • Sets the standard for medieval allegory • JDS side note – Augustine is always claimed as forbearer of the reformation and of John Calvin, but this is not what Augustine talks about. JDS finds this easy identification deserves to be problematized – good diss topic – the rhetoric of Augustine does not at all jive with reformation • “For since through the art of rhetoric both truth and falsehood are pleaded, who would be so bold as to say that against falsehood, truth as regards its own defenders ought to stand unarmed, so that, forsooth, those who attempt to plead false causes know from the beginning how to make their audience well-disposed, attentive, docile, while the others remain ignorant of it; so that the former utter their lies concisely, clearly, with the appearance of truth, and the latter state the truth in a way that is wearisome to listen to, not clear to understand, and finally, not pleasant to believe…” o I see this as the cornerstone to his On Christian Doctrine and, at the same time, his justification (both to himself and his readers) for the use of rhetoric by Christians. The importance to the shift of rhetoric into the Christian tradition, in my mind, is not the most important aspect of this quotation. Instead, I see this quote as not a defense of using rhetoric for religious purposes, but as a defense of using rhetoric for the greater good. We cannot deny, as Augustine could not, that rhetoric is used to advance bad causes and/or people. However, as he says here, good people and causes cannot stand idly by and watch bad people advance their causes because they understand rhetoric. The good cannot refuse to use rhetoric just because it is sometimes seen as a tool of the fast talkers; we must continue to demonstrate that rhetoric is a positive influence on society. Or, in the ideas of Cicero: “the humanizing force that makes human social life possible” • On Christian Doctrine focuses on how the preacher can foster the psychological and social order through no other means than conveying the proper interpretation of the scripture to his parishioners and secular audiences. • • Rhetoric should not be at the disposal of the unbelieving - This keeps rhetoric from the hands (or mouths) of those who will use it for evil purposes. • Augustine followed the style of Cicero’s rhetoric and his On Christian Doctrine is viewed as his most important work in rhetoric. It advises the reader on the incorporation of Christian doctrine into government.
Other Works by Augustine
Confessions, Confessiones (397-398)
Confessions and autobiographicalwork, consisting of 13 books, by Augustine The work outlines Augustine's sinful youth and his conversion to Christianity.It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the following 1000 years of the Middle Ages. It is not a complete autobiography, as it was written in his early 40s. It does, nonetheless, provide an unbroken record of his development of thought and is the most complete record of any single individual from the 4th and 5th centuries. It is a significant theological work. In the work St. Augustine writes about how much he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology. He writes about Nebridius's role in helping to persuade him that astrology was not only incorrect but evil, and St. Ambrose's role in his conversion to Christianity. He shows intense sorrow for his sexual sins, and writes on the importance of sexual morality. The book is thought to be divisible into chapters which symbolize various aspects of the Trinity and trinitarian belief.
The City of God, De Civitate Dei (begun ca. 413, finished 426)
City of God deals with issues concerning God, martyrdom, the Jewish people, and Christian philosophy. City is of Augustine's major works.
The book presents human history as being a conflict between what Augustine calls the City of Man and the City of God (a conflict that is destined to end in victory of the latter). The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of the present, passing world. The two cities are not meant to represent any actual places or organizations.
Augustine of Hippo (354-430 CE)
Table of Contents
Aristotle is a Doctor of the Church which means he is of particular importance for his contribution to Catholic theology and doctrine.
Since he could not read Greek, he had to rely on Latin translations of classical Greek works, but he was familiar with both Plato and Aristotle. He viewed Platonic philosophy as that closest to the truth of Christianity (likely for Plato’s view on transcendental education).
Augustine’s rhetorical theory is Platonic – he argues that the preacher corrects the errors of the mind through good preaching which resembles Plato’s idea of “true rhetoric.”
Augustine follows Cicero and Isocrates in asserting that rhetoric should only be used when in the interest of the people.
He also follows Cicero in stating the three offices of rhetoric are pleasing, teaching, and persuading to action. Augustine places more emphasis on teaching than the other offices and this is likely because he is addressing preachers who will be teaching their congregation.
Definition of Rhetoric:
Eloquence can be achieved without rhetorical training and needs little focus in studies since the true preacher will need to devote more time to the acquisition of knowledge than to the ornamentation of the sermonsHistorical Context
Augustine’s central problem – how to teach sacred texts to people who can’t read them – religion of the book with non-literate society (unlike Judaism with high rate of literacy) –oral interpretation of books of the bible highly valued. He had to explain to people who didn’t read, so he went back to Cicero and transferred the model of oral extemporaneous speaking to the pulpit. When he did this, oral performance had been long gone, Augustine revived it and put it inside the church.
• Augustine’s conversion to Christianity is connected to gaining literacy – he developed a different sense of self – a sense of interiority.
• Augustine delivered long sermons extempore – they were recorded/dictated, not written.
• Absolutely vital that you pray before you preach. Prayer – a practical way to “get the engine started” – warming up for sermon – give self over to memory, prayer as a form of memory beads – a version of oral performance, Holy Spirit is the equivalent of the Pagan Muse / method
• Augustine weaves scriptural quotations – he reads scripture and prays to create the connections. He brings lines into new contexts and recombines them. This is what he thinks the holy spirit does. Prayer = looking for connections.
• Interiority is what counts.
• Augustine adapts the emotional state proper for addressing God (see JDS article on Augustine)
• Prayer is not what you say; it’s how you feel.
• Cicero says style has to do with subject, but when subject is the bible, nothing is minor. So, he has to have another way to use style. He is a psychologist. He looks at style and combines it with purpose – you can combine high, mid, and low styles for purpose. For Aristotle and Cicero, this is heresy.
• Augustine reduces the 5 canons to 2 –means of discovering thought and the means of expressing it.
• Inspiration, prayer, only works if you’ve been studying scripture. Prayer is a way of understanding – recitation, memorization, dramatic interpretation – take a passage, repeat it, alter emphasis, create resonances, different connotations come to mind – this is rumination. Takes for granted that reader is reading aloud (membra and cesa)
• Augustine’s dilemma – no one had written and spoken about books, except for the Aeneid (sacred book of Rome) –explaining meaning was something new. Here comes Jesus and a bunch of people that believe in a book full of meaning about the life of God – what to do?
• Gospels are a pastiche of narrative filled with sayings that aim at explaining the groundings of people of a certain faith – not one genre – no literary antecedent.
• Dialectic to rhetoric=hermeneutic to homiletics for Christian thinkers (George Kennedy)
• Classical learning was seen as dangerous, but Augustine recognized it as an invaluable resource for Christianity, attempted to reconcile the two.
• Had been thoroughly trained in classical rhetoric before his conversion
• In On Christian Doctrine (in role of bishop) instructs Christian pastors not only in biblical hermeneutics but also in homiletics that make a significant use of classical rhetoric.
• Legitimated the study of classical rhetoric BUT made compendiums which did not allow most to see the entire “dangerous” texts.
• Says wisdom is more important than eloquence (God will take care of that)
• Truth is God—therefore rhetoric no longer necessary for discovering truth, but not dispensable—necessary for carrying truth.
• Not preaching for conversion but for application
• Book I. says bible can be misconstrued, must keep in mind author’s intent (power of rhet), Book II “Sign” causes us to think of something else” metaphor.
• Commends study of dialectical logic—the science of disputation as long as “sophisms” are avoided.
• It’s gods plan that men are persuadable—use it for God
• God’s truth belongs to God, not the speaker—so quoting others without citation is fine.
On Christian Doctrine, or De Doctrina Christiana
Reprinted and circulated more than any other of Augustine’s work. As soon as printing press was invented, it was immediately circulated• Augustine is practical – “if there is a problem in interpretation, the interpretation that builds up charity is the proper one”
• Sets the standard for medieval allegory
• JDS side note – Augustine is always claimed as forbearer of the reformation and of John Calvin, but this is not what Augustine talks about. JDS finds this easy identification deserves to be problematized – good diss topic – the rhetoric of Augustine does not at all jive with reformation
• “For since through the art of rhetoric both truth and falsehood are pleaded, who would be so bold as to say that against falsehood, truth as regards its own defenders ought to stand unarmed, so that, forsooth, those who attempt to plead false causes know from the beginning how to make their audience well-disposed, attentive, docile, while the others remain ignorant of it; so that the former utter their lies concisely, clearly, with the appearance of truth, and the latter state the truth in a way that is wearisome to listen to, not clear to understand, and finally, not pleasant to believe…”
o I see this as the cornerstone to his On Christian Doctrine and, at the same time, his justification (both to himself and his readers) for the use of rhetoric by Christians. The importance to the shift of rhetoric into the Christian tradition, in my mind, is not the most important aspect of this quotation. Instead, I see this quote as not a defense of using rhetoric for religious purposes, but as a defense of using rhetoric for the greater good. We cannot deny, as Augustine could not, that rhetoric is used to advance bad causes and/or people. However, as he says here, good people and causes cannot stand idly by and watch bad people advance their causes because they understand rhetoric. The good cannot refuse to use rhetoric just because it is sometimes seen as a tool of the fast talkers; we must continue to demonstrate that rhetoric is a positive influence on society. Or, in the ideas of Cicero: “the humanizing force that makes human social life possible”
• On Christian Doctrine focuses on how the preacher can foster the psychological and social order through no other means than conveying the proper interpretation of the scripture to his parishioners and secular audiences.
•
• Rhetoric should not be at the disposal of the unbelieving - This keeps rhetoric from the hands (or mouths) of those who will use it for evil purposes.
• Augustine followed the style of Cicero’s rhetoric and his On Christian Doctrine is viewed as his most important work in rhetoric. It advises the reader on the incorporation of Christian doctrine into government.
Other Works by Augustine
Confessions, Confessiones (397-398)
Confessions and autobiographicalwork, consisting of 13 books, by Augustine The work outlines Augustine's sinful youth and his conversion to Christianity.It is widely seen as the first Western autobiography ever written, and was an influential model for Christian writers throughout the following 1000 years of the Middle Ages. It is not a complete autobiography, as it was written in his early 40s. It does, nonetheless, provide an unbroken record of his development of thought and is the most complete record of any single individual from the 4th and 5th centuries. It is a significant theological work. In the work St. Augustine writes about how much he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology. He writes about Nebridius's role in helping to persuade him that astrology was not only incorrect but evil, and St. Ambrose's role in his conversion to Christianity. He shows intense sorrow for his sexual sins, and writes on the importance of sexual morality. The book is thought to be divisible into chapters which symbolize various aspects of the Trinity and trinitarian belief.The City of God, De Civitate Dei (begun ca. 413, finished 426)
City of God deals with issues concerning God, martyrdom, the Jewish people, and Christian philosophy. City is of Augustine's major works.The book presents human history as being a conflict between what Augustine calls the City of Man and the City of God (a conflict that is destined to end in victory of the latter). The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of the present, passing world. The two cities are not meant to represent any actual places or organizations.
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